॥ अथ द्वितीयोऽध्यायः॥
|| atha dvitiyo'dhyayah||
ॐ स्मृत्यनवकाशदोषप्रसङ्ग इति चेन्नान्यस्मृत्यनवकाशदोषप्रसङ्गात् ॐ ॥ २.१.१॥
ॐ smrtyanavakasadosaprasaṅga iti cennanyasmrtyanavakasadosaprasaṅgat ॐ || 2.1.1||
ॐ इतरेषां चानुपलब्धेः ॐ ॥ २.१.२॥
ॐ itaresam canupalabdheh ॐ || 2.1.2||
ॐ एतेन योगः प्रत्युक्तः ॐ ॥ २.१.३॥
ॐ etena yogah pratyuktah ॐ || 2.1.3||
ॐ न विलक्षणत्वादस्य तथात्वं च शब्दात् ॐ ॥ २.१.४॥
ॐ na vilaksanatvadasya tathatvam ca sabdat ॐ || 2.1.4||
ॐ दृश्यते तु ॐ ॥ २.१.५॥
ॐ drsyate tu ॐ || 2.1.5||
ॐ अभिमानिव्यपदेशस्तु विशेषानुगतिभ्याम् ॐ ॥ २.१.६॥
ॐ abhimanivyapadesastu visesanugatibhyam ॐ || 2.1.6||
ॐ दृश्यते च ॐ ॥ २.१.७॥
ॐ drsyate ca ॐ || 2.1.7||
ॐ असदिति चेन्न प्रतिषेधमात्रत्वात् ॐ ॥ २.१.८॥
ॐ asaditi cenna pratisedhamatratvat ॐ || 2.1.8||
ॐ अपीतौ तद्वत्प्रसङ्गादसमञ्जसम् ॐ ॥ २.१.९॥
ॐ apitau tadvatprasaṅgadasamañjasam ॐ || 2.1.9||
ॐ न तु दृष्टान्तभावात् ॐ ॥ २.१.१०॥
ॐ na tu drstantabhavat ॐ || 2.1.10||
ॐ स्वपक्षदोषाच्च ॐ ॥ २.१.११॥
ॐ svapaksadosacca ॐ || 2.1.11||
ॐ तर्काप्रतिष्ठानादपि अन्यथानुमेयमिति चेदेवमप्यनिर्मोक्षप्रसङ्गः ॐ ॥ २.१.१२॥
ॐ tarkapratisthanadapi anyathanumeyamiti cedevamapyanirmoksaprasaṅgah ॐ || 2.1.12||
ॐ एतेन शिष्टापरिग्रहाऽपि व्याख्याताः ॐ ॥ २.१.१३॥
ॐ etena sistaparigraha'pi vyakhyatah ॐ || 2.1.13||
ॐ भोक्त्रापत्तेरविभागश्चेत्स्याल्लोकवत् ॐ ॥ २.१.१४॥
ॐ bhoktrapatteravibhagascetsyallokavat ॐ || 2.1.14||
ॐ तदनन्यत्वमारम्भणशब्दादिभ्यः ॐ ॥ २.१.१५॥
ॐ tadananyatvamarambhanasabdadibhyah ॐ || 2.1.15||
ॐ भावे चोपलब्धेः ॐ ॥ २.१.१६॥
ॐ bhave copalabdheh ॐ || 2.1.16||
ॐ सत्त्वाच्चावरस्य ॐ ॥ २.१.१७॥
ॐ sattvaccavarasya ॐ || 2.1.17||
ॐ असद्व्यपदेशान्नेति चेन्न धर्मान्तरेण वाक्यशेषात् ॐ ॥ २.१.१८॥
ॐ asadvyapadesanneti cenna dharmantarena vakyasesat ॐ || 2.1.18||
ॐ युक्तेः शब्दान्तराच्च ॐ ॥ २.१.१९॥
ॐ yukteh sabdantaracca ॐ || 2.1.19||
ॐ पटवच्च ॐ ॥ २.१.२०॥
ॐ patavacca ॐ || 2.1.20||
ॐ यथा प्राणादिः ॐ ॥ २.१.२१॥
ॐ yatha pranadih ॐ || 2.1.21||
ॐ इतरव्यपदेशाद्धिताकरणादिदोषप्रसक्तिः ॐ ॥ २.१.२२॥
ॐ itaravyapadesaddhitakaranadidosaprasaktih ॐ || 2.1.22||
ॐ अधिकं तु भेदनिर्देशात् ॐ ॥ २.१.२३॥
ॐ adhikam tu bhedanirdesat ॐ || 2.1.23||
ॐ अश्मादिवच्च तदनुपपत्तिः ॐ ॥ २.१.२४॥
ॐ asmadivacca tadanupapattih ॐ || 2.1.24||
ॐ उपसंहारदर्शनान्नेति चेन्न क्षीरवद्धि ॐ ॥ २.१.२५॥
ॐ upasamharadarsananneti cenna ksiravaddhi ॐ || 2.1.25||
ॐ देवादिवदपि लोके ॐ ॥ २.१.२६॥
ॐ devadivadapi loke ॐ || 2.1.26||
ॐ कृत्स्नप्रसक्तिर्निरवयवत्वशब्दकोपो वा ॐ ॥ २.१.२७॥
ॐ krtsnaprasaktirniravayavatvasabdakopo va ॐ || 2.1.27||
ॐ श्रुतेस्तु शब्दमूलत्वात् ॐ ॥ २.१.२८॥
ॐ srutestu sabdamulatvat ॐ || 2.1.28||
ॐ आत्मनि चैवं विचित्राश्च हि ॐ ॥ २.१.२९॥
ॐ atmani caivam vicitrasca hi ॐ || 2.1.29||
ॐ स्वपक्षदोषाच्च ॐ ॥ २.१.३०॥
ॐ svapaksadosacca ॐ || 2.1.30||
ॐ सर्वोपेता च तद्दर्शनात् ॐ ॥ २.१.३१॥
ॐ sarvopeta ca taddarsanat ॐ || 2.1.31||
ॐ विकरणत्वान्नेतिचेत्तदुक्तम् ॐ ॥ २.१.३२॥
ॐ vikaranatvanneticettaduktam ॐ || 2.1.32||
ॐ न प्रयोजनत्त्वात् ॐ ॥ २.१.३३॥
ॐ na prayojanattvat ॐ || 2.1.33||
ॐ लोकवत्तु लीलाकैवल्यम् ॐ ॥ २.१.३४॥
ॐ lokavattu lilakaivalyam ॐ || 2.1.34||
ॐ वैष्यम्यनैर्घृण्ये न सापेक्षत्वात्तथा हि दर्शयति ॐ ॥ २.१.३५॥
ॐ vaisyamyanairghrnye na sapeksatvattatha hi darsayati ॐ || 2.1.35||
ॐ कर्माविभागादिति चेन्नानादित्वात् ॐ ॥ २.१.३६॥
ॐ karmavibhagaditi cennanaditvat ॐ || 2.1.36||
ॐ उपपद्यते चाप्युपलभ्यते च ॐ ॥ २.१.३७॥
ॐ upapadyate capyupalabhyate ca ॐ || 2.1.37||
ॐ सर्वधर्मोपपत्तेश्च ॐ ॥ २.१.३८॥
ॐ sarvadharmopapattesca ॐ || 2.1.38||
इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु
iti srimatkrsnadvaipayanakrtabrahmasutresu
द्वितीयाध्यायस्य प्रथमः पादः समाप्तः
dvitiyadhyayasya prathamah padah samaptah
॥ अथ द्वितीयोऽध्यायः॥
|| atha dvitiyo'dhyayah||
Thus begins the second adhyaya.
ॐ स्मृत्यनवकाशदोषप्रसङ्ग इति चेन्नान्यस्मृत्यनवकाशदोषप्रसङ्गात् ॐ ॥ २.१.१॥
ॐ smrtyanavakasadosaprasaṅga iti cennanyasmrtyanavakasadosaprasaṅgat ॐ || 2.1.1||
If it be argued (that from the acceptance of Brahman as the cause of the universe) arises the defect of the (Samkhya) Smritis being left without any scope, then not so, for otherwise will arise the defect of other Smritis losing their scope.
ॐ इतरेषां चानुपलब्धेः ॐ ॥ २.१.२॥
ॐ itaresam canupalabdheh ॐ || 2.1.2||
And (Pradhana is not the cause) since the others are not met with (in the Vedas and common experience).
ॐ एतेन योगः प्रत्युक्तः ॐ ॥ २.१.३॥
ॐ etena yogah pratyuktah ॐ || 2.1.3||
Hereby is refuted Yoga.
ॐ न विलक्षणत्वादस्य तथात्वं च शब्दात् ॐ ॥ २.१.४॥
ॐ na vilaksanatvadasya tathatvam ca sabdat ॐ || 2.1.4||
Brahman is not the cause of the universe owing to the dissimilarity in the nature of this universe; and the fact of being so is known from the Vedas.
ॐ दृश्यते तु ॐ ॥ २.१.५॥
ॐ drsyate tu ॐ || 2.1.5||
But this is only a reference to the presiding deities, because of the mention of distinction (between the sentient deities and the insentient organs and elements) and the inherence (of these deities in them).
ॐ अभिमानिव्यपदेशस्तु विशेषानुगतिभ्याम् ॐ ॥ २.१.६॥
ॐ abhimanivyapadesastu visesanugatibhyam ॐ || 2.1.6||
ॐ दृश्यते च ॐ ॥ २.१.७॥
ॐ drsyate ca ॐ || 2.1.7||
But it is seen.
ॐ असदिति चेन्न प्रतिषेधमात्रत्वात् ॐ ॥ २.१.८॥
ॐ asaditi cenna pratisedhamatratvat ॐ || 2.1.8||
If it be said that the effect (in that case) is non-existent (before creation), then not so; for it is merely a negation (without any object to deny).
ॐ अपीतौ तद्वत्प्रसङ्गादसमञ्जसम् ॐ ॥ २.१.९॥
ॐ apitau tadvatprasaṅgadasamañjasam ॐ || 2.1.9||
Since in dissolution there is the predicament of the cause becoming just like that effect, therefore this (theory that Brahman is the material cause) becomes incongruous.
ॐ न तु दृष्टान्तभावात् ॐ ॥ २.१.१०॥
ॐ na tu drstantabhavat ॐ || 2.1.10||
But that cannot be so on account of the existence of supporting illustration.
ॐ स्वपक्षदोषाच्च ॐ ॥ २.१.११॥
ॐ svapaksadosacca ॐ || 2.1.11||
And because the defects cling to your own point of view.
ॐ तर्काप्रतिष्ठानादपि अन्यथानुमेयमिति चेदेवमप्यनिर्मोक्षप्रसङ्गः ॐ ॥ २.१.१२॥
ॐ tarkapratisthanadapi anyathanumeyamiti cedevamapyanirmoksaprasaṅgah ॐ || 2.1.12||
If it be argued that although reasoning is inconclusive, still it has to be done in a different way, (so as to avoid this defect), then even so there will be no getting away from the defect.
ॐ एतेन शिष्टापरिग्रहाऽपि व्याख्याताः ॐ ॥ २.१.१३॥
ॐ etena sistaparigraha'pi vyakhyatah ॐ || 2.1.13||
Hereby are explained all the (other) theories that are not accepted by the wise.
ॐ भोक्त्रापत्तेरविभागश्चेत्स्याल्लोकवत् ॐ ॥ २.१.१४॥
ॐ bhoktrapatteravibhagascetsyallokavat ॐ || 2.1.14||
If it be argued that the distinction between the experiencer (of happiness and sorrow) and the things experienced will cease when the (experienced) objects turn into the experiencer, then we say that such a distinction can well exist as observed in common experience.
ॐ तदनन्यत्वमारम्भणशब्दादिभ्यः ॐ ॥ २.१.१५॥
ॐ tadananyatvamarambhanasabdadibhyah ॐ || 2.1.15||
There is non-difference of those cause and effect on account of the texts about origin.
ॐ भावे चोपलब्धेः ॐ ॥ २.१.१६॥
ॐ bhave copalabdheh ॐ || 2.1.16||
Cause and effect are non-different since the effect is perceived when the cause is there.
ॐ सत्त्वाच्चावरस्य ॐ ॥ २.१.१७॥
ॐ sattvaccavarasya ॐ || 2.1.17||
And (cause and effect are non-different) because the posterior one has (earlier) existence (in the cause).
ॐ असद्व्यपदेशान्नेति चेन्न धर्मान्तरेण वाक्यशेषात् ॐ ॥ २.१.१८॥
ॐ asadvyapadesanneti cenna dharmantarena vakyasesat ॐ || 2.1.18||
If it be argued that the effect did not exist before creation, since it is declared (in the Upanishad) as "non-existent", then we say, no, because from the complementary portion it is known that the word is used from the standpoint of a difference of characteristics.
ॐ युक्तेः शब्दान्तराच्च ॐ ॥ २.१.१९॥
ॐ yukteh sabdantaracca ॐ || 2.1.19||
(The pre-existence and non-difference of the effect are established) from reasoning and another Upanishadic text.
ॐ पटवच्च ॐ ॥ २.१.२०॥
ॐ patavacca ॐ || 2.1.20||
And the effect is non-different from the cause on the analogy of a piece of cloth.
ॐ यथा प्राणादिः ॐ ॥ २.१.२१॥
ॐ yatha pranadih ॐ || 2.1.21||
And this is so just as in the case of the outgoing breath etc.
ॐ इतरव्यपदेशाद्धिताकरणादिदोषप्रसक्तिः ॐ ॥ २.१.२२॥
ॐ itaravyapadesaddhitakaranadidosaprasaktih ॐ || 2.1.22||
Since the other (individual soul) is mentioned (as identical with Brahman), faults like not doing what is beneficial and so on will arise.
ॐ अधिकं तु भेदनिर्देशात् ॐ ॥ २.१.२३॥
ॐ adhikam tu bhedanirdesat ॐ || 2.1.23||
But (Brahman is) greater (than the embodied being) on account of the declaration of the difference (between the two).
ॐ अश्मादिवच्च तदनुपपत्तिः ॐ ॥ २.१.२४॥
ॐ asmadivacca tadanupapattih ॐ || 2.1.24||
On the analogy of stone etc, as also for other reasons, that (opponent's view) is untenable.
ॐ उपसंहारदर्शनान्नेति चेन्न क्षीरवद्धि ॐ ॥ २.१.२५॥
ॐ upasamharadarsananneti cenna ksiravaddhi ॐ || 2.1.25||
If it be said that (Brahman) cannot be the cause, since one is noticed to procure materials (for the production of an object), then we say, no, for it is possible on the analogy of milk.
ॐ देवादिवदपि लोके ॐ ॥ २.१.२६॥
ॐ devadivadapi loke ॐ || 2.1.26||
Also (Brahman can create without extraneous help) like gods and others (as is seen) in this world.
ॐ कृत्स्नप्रसक्तिर्निरवयवत्वशब्दकोपो वा ॐ ॥ २.१.२७॥
ॐ krtsnaprasaktirniravayavatvasabdakopo va ॐ || 2.1.27||
(If Brahman changes into the world, then) there will arise the contingency of either wholesale transformation or the violation of the texts about partlessness.
ॐ श्रुतेस्तु शब्दमूलत्वात् ॐ ॥ २.१.२८॥
ॐ srutestu sabdamulatvat ॐ || 2.1.28||
But (this has to be accepted) on the authority of the Upanishad, for Brahman is known from the Upanishads alone.
ॐ आत्मनि चैवं विचित्राश्च हि ॐ ॥ २.१.२९॥
ॐ atmani caivam vicitrasca hi ॐ || 2.1.29||
Because it occurs thus in the case of the individual soul as well and creation of diverse kinds occur in the cases of gods and others.
ॐ स्वपक्षदोषाच्च ॐ ॥ २.१.३०॥
ॐ svapaksadosacca ॐ || 2.1.30||
And because the opponent's own point of view is equally vitiated.
ॐ सर्वोपेता च तद्दर्शनात् ॐ ॥ २.१.३१॥
ॐ sarvopeta ca taddarsanat ॐ || 2.1.31||
Moreover (the Deity is) possessed of all (powers), it having been revealed thus (in the Upanishads).
ॐ विकरणत्वान्नेतिचेत्तदुक्तम् ॐ ॥ २.१.३२॥
ॐ vikaranatvanneticettaduktam ॐ || 2.1.32||
If it be argued that (Brahman cannot act) on account of absence of organs, that was answered earlier.
ॐ न प्रयोजनत्त्वात् ॐ ॥ २.१.३३॥
ॐ na prayojanattvat ॐ || 2.1.33||
(Brahman is) not the cause, owing to the need of some motive (for creation).
ॐ लोकवत्तु लीलाकैवल्यम् ॐ ॥ २.१.३४॥
ॐ lokavattu lilakaivalyam ॐ || 2.1.34||
But (creation for Brahman is) a mere pastime like what is seen in the world.
ॐ वैष्यम्यनैर्घृण्ये न सापेक्षत्वात्तथा हि दर्शयति ॐ ॥ २.१.३५॥
ॐ vaisyamyanairghrnye na sapeksatvattatha hi darsayati ॐ || 2.1.35||
No partiality and cruelty (can be charged against God) because of (His) taking other factors into consideration. For so the Vedas show.
ॐ कर्माविभागादिति चेन्नानादित्वात् ॐ ॥ २.१.३६॥
ॐ karmavibhagaditi cennanaditvat ॐ || 2.1.36||
If it be argued that it is not possible (to take Karma - merit and demerit - into consideration in the beginning), since the fruits of work remain still undifferentiated, then we say, no, since the transmigratory state has no beginning.
ॐ उपपद्यते चाप्युपलभ्यते च ॐ ॥ २.१.३७॥
ॐ upapadyate capyupalabhyate ca ॐ || 2.1.37||
Moreover, this is logical and (so) it is met with (in the scriptures).
ॐ सर्वधर्मोपपत्तेश्च ॐ ॥ २.१.३८॥
ॐ sarvadharmopapattesca ॐ || 2.1.38||
And Brahman is the cause on account of the propriety of all the Characteristics (of a cause in It).
इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु द्वितीयाध्यायस्य द्वितीयः पादः समाप्तः
iti srimatkrsnadvaipayanakrtabrahmasutresu dvitiyadhyayasya dvitiyah padah samaptah
Thus ends the 1st padaha of the 2 adhyaya of the holy brahma sutras.
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